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A. iff. & A. m, ^0. 730 ^MM, 


Vol. 25 - 2002 


ANDERSON, E. J. Burns 004 
1405 15 LA ROSE A'v^ENUE 

Jnstttutf^: ^tpitmber El, 1077 
(t^ottsiihxUh: ^t^^Umbet 23, 107$ 

DONALD A. CAMPBELL, Worshipful Master 

Markham, Ontario 


752 Hampton Court, Pickering, Ontario 11 W 3M3 

Phone 905-831-2076 Fax 905-831 -781 5 



20 Fairview Crescent, Woodstock, Ontario N4S 6L1 

Phone 519-537-2927 
e-mail: johnsyl@hotmail 


Subject Page 

Preface 269 

R.W.Bro. Donald A. Campbell, Worshipful Master 272 

Annual Heritage Banquet Address 

The Ancient Root of the Spirit of Freemasonry 

By Victor G. Popow, Winnipeg, Manitoba 273 

Sir Christopher Wren 

By Michael J. Diamond, Grand Registrar 287 

R.W.Bro. Isaac Ruber 

By Raymond S. J. Daniels, P.G.J.W 295 

The Heritage Lodge Twenty-Fifth Anniversary 

By M.W.Bro. Robert E. Davies, P.G.M., 

Grand Secretary Emeritus 305 

Our Departed Brethren 313-314 

The Heritage Lodge Past Masters 315 

The Heritage Lodge Officers 316 

Committee Chairmen 317 

The contributors to these Proceedings are alone 
responsible for the opinions expressed and also 
for the accuracy of the statements made therein, 
and do not necessarily reflect the opinions of 
The Heritage Lodge A.F. & A.M., No. 730 G.R.C. 



It has been my honour and privilege to be your Worshipful Master, 
especially this year as we mark the first quarter century as an 
established, recognized and a proud lodge. Let us remember and 
congratulate our founding members, the brethren who were the 
cornerstone of our lodge, who persevered against doubt, skepticism 
and criticism in forming a Research Lodge in the Province of 
Ontario. In the past 25 years. The Heritage Lodge has gained its 
success, while we travelled across the Province, by encouraging 
individual lodges to respect its history and display its artifacts for 
the benefit of its members and visitors. We have provided 
monetary and professional assistance to districts and lodges to 
assist them in restoring and displaying important landmarks. But 
more importantly, we will continue with our work to ensure the 
vision that our charter members will be continued until time shall 
be no more. 

This year, as we prepared for our 25th anniversary, we were 
fortunate to have several distinguished Masons to address our 
members. This year, we continued with our tradition and travelled 
to smaller communities, bringing the message of research to their 
lodges. Special thanks to Worshipful Masters, officers and 
members of Granton Loge No. 483, and Muskoka Lodge No. 360, 
who hosted our meetings in March and May, 2002. 
Installation — ^November 2 1 , 200 1 : Let us enter lodge with a desire 
not only to receive, but also to give. My thanks are extended to 
R.W.Bro. Albert A. Barker and his Installing Board. It was a 
memorable event, not only for the invested officers but to the J 50 
plus Masons who attended to witness work done to perfection. Our 
goal was to close by 9:30, so that our visiting brethren can have 
more time to socialize and still be able to arrive home at a 
respectful hour. Lodge closed at 9:25 p.m. 


Annual Banquet — Wednesday, January 30, 2002: Our 17th 
Annual Banquet was held at Scarborough Masonic Temple. There 
is a Scottish saying that Welcome's the best dish in the kitchen. 
This was our first event for the 2002 Masonic year, and the start of 
our 25th anniversary celebration. We were privileged to have 
W.Bro. Victor G. Popow, Past Grand Lecturer of the Grand Lodge 
of Manitoba as our guest speaker. The evening was a tremendous 
success and enjoyed by all while we listened to W.Bro. Victor 
Popow 's paper on The Ancient Root of The Spirit of Freemasonry. 
Granton, Ontario — Saturday, March 23, 2002: Granton Lodge 
No. 483 hosted our March meeting. We thank R. W.Bro. James 
Harding, Worshipful Master of Granton Lodge, for allowing us to 
open lodge in his community. Our guest speaker was our own 
Grand Registrar, R.W.Bro. Dr. Michael J. Diamond. Having the 
Grand Master's representative in lodge is always an honour. 
Having him present a paper during his year, as the Grand Registrar 
is momentous. His presentation on Sir Christopher Wren was 
expertly delivered and extremely educational. Not only was 
R.W.Bro. Diamond's paper most informative, but the critiques 
submitted by R.W.Bros. Raymond S.J. Daniels and John H. Hough 
were professionally presented. 

Bracebridge, Ontario — Saturday, May 11, 2002: We were 
grateful to Muskoka Lodge No. 360 for hosting our May meeting. 
This was arranged by R.W.Bro. M. Lee Shea, a member of 
Muskoka Lodge and a member of the Board of General Purposes. 
The brethren who attended this meeting were not disappointed. 
R.W.Bro. Raymond S.J. Daniels, our own Junior Steward, 
presented his research paper, Issac Huber. Take the time to read 
this expertly crafted paper. R.W.Bro. Daniels has a saying: 
Masonic Education — vilis et paratus. In other words. Masonic 
Education — cheap and available. How true it is. Let us be informed 
so that we can inform. 


Our Twenty-Fifth Anniversary Banquet — Saturday, September 
2 1 , 2002: This day was the highlight of our Masonic year. Exactly 
25 years to the date that Heritage Lodge was instituted; Sept. 2 1 , 
1977. We celebrated our anniversary in grand form. Our guest 
speaker was M.W.Bro. Robert E. Davies, Past Grand Master and 
Grand Secretary Emeritus. His speech concentrated on the time 
when Heritage Lodge was instituted, how we prospered over the 
years and more importantly, what we can do for the future. A 
packed room with more than 1 70 Masons listened to a magnificent 
address, which ended in a standing ovation to honour our Past 
Grand Master. 

M.W.Bro. Terence Shand, Grand Master, M.W.Bro. Robert E. 
Davies and R.W.Bro. Jack Pos presented 25 hand-crafted gavels, 
made by Jack Pos, to each Past Master for their dedication, vision 
and leadership. R.W.Bro Donald H. Mumby presented a Past 
Master Jewel to R.W.Bro. Pos. This jewel, which has Jack's name 
engraved on the back, identifies him as our first Worshipful 
Master. Our Coat of Arms is also proudly displayed. The Past 
Master's jewel will be worn by the Immediate Past Master in The 
Heritage Lodge. A fitting tribute to a man who brought a research 
lodge to our Province! Jack's legacy will surely live on, as long as 
there is The Heritage Lodge. 

The Heritage Lodge — Be part of it! Get Involved! 

Donald A. Campbell 
Worshipful Master 


R.W.Bro. Donald A. Campbell 

Worshipful Master 

Initiated in Scarboro Lodge No. 653 - 1978. Master- 1987. 

District Deputy Grand Master of Toronto District 4 - 1994/1995. 

Member of the Board of General Purposes since July 1997 

Director of the Masonic Foundation 

Elected member of the Management Committee of Grand Lodge. 

Past Chairman of the Membership Resources Committee (which 

includes Friend to Friend, Mentor Program, Brother to Brother, 

Officer Progression and DDGM Orientation.), the Public Relations 

Committee and the Blood Donors Committee. Member of the 

Officer Progression Team and Grand Lodge 150th Anniversary 


Grand Representative: Grand Lodge of Alberta near our Grand 


Scottish Rite: Toronto Valley Lodge of Perfection, Chapter of Rose 

Croix; and Moore Sovereign Consistory, Hamilton 

York Rite: Oakwood Chapter RAM No. 233 

Shrine: Rameses Shrine Temple of Toronto 



by Bro. Victor G. Popow 

Seventeenth Annual Heritage Lodge Banquet 

January 30, 2002 

Scarborough Masonic Temple, Scarborough, Ontario 

I'm honoured to be here this evening to honour and celebrate your 
Lodge's anniversary and its contribution to Masonic society within this 
province and abroad. When R.W.Bro. Donald Campell invited me via 
R.W.Bro. Ed Ralph I really had to think what brethren might find of 
interest. You, like us at the Manitoba Masonic Study Group, have heard 
the usual diatribe on Masonic personalities, regalia, ritual and its 
importance, history of this or that Lodge. What I thought I might do, as is 
my usual style, is present to you something very broad and sweeping, a 
little controversial, and something which might cause you to think as 
perhaps you never might have before. I'm certainly no authority on the 
Craft, not a scholar, but simply one who likes to ponder the meaning and 
importance of things because, quite simply, I believe as Masons and as 
fiilly capable human beings-we are here to extend the bounds of our own 
and our fraternities knowledge. Without knowledge of who we are and 
whence we came, I believe our society may founder even more than it has' 
and the original mystique of what may have been the essence of 
Freemasonry may be lost forever. 

The Ancient Mysteries - Freemasonry's Original Inspiration 
To the man whose mind has been molded by virtue 
and science, nature presents one great and useful 
lesson more, the knowledge of himself. 

Third Degree, York Rite 



I believe the ancient initiatory dramas of the Craft were formulated or 
inspired by the ancient Pagan Mysteries. Our early brethren fashioned our 
ritual to impress upon the neophyte morals or doctrines that would serve 
to inform and elevate the human spirit and hence improve society.^ Thus 
I am not speaking of Freemasonry in terms of its suspected evolution^ but 
its potential as a vehicle for self-improvement."* I look upon Freemasonry's 
original essence, as being one that promoted self-discovery and perhaps 
it was this very quality that attracted the intelligentsia of former millennia.^ 
What does making a good man better mean? Is that philosophy a central 
tenet of our Lodges and organization? If it were then I would think that 
there would be a much higher emphasis on education and the allotment of 
resources to a supportive infrastructures than there currently is.^ Again, 
I believe that a whole scale service club mentality has become pervasive 
within our Craft and it is time that emphasis be made to our Craft as being 
a Society with secrets that is elegant, with a particular mystique devoted 
to self-improvement in its most classical sense. 

The idea of self-knowledge is central to the purpose of the ancient 
Mysteries. The Temple of Apollo at Delphi had inscribed Gnothi Seauton 
or know thyself. The Gnosis^ or knowledge which initiates of the Mysteries 
sought and taught was knowledge of self. The Gnostic Book of Thomas 

Whoever has not known himself has known nothing, but 
he who has known himself has at the same time already 
achieved Gnosis about the depth of all things. 
This idea is extremely ancient and we may find interesting 
connections between our own ritual and that of the ancient Pagan* 
Mysteries of Greece, Egypt, and Persia. The ancient Mysteries existed for 
the purpose of satisfying the desire of those who wished to know the 
nature of themselves and of their creator, their purpose in life, and what 
might come after life. Plato said that the object of the Mysteries was to re- 
establish the soul in its primitive purity, and to that state which it had lost. 
Clement of Alexandria stated that: what was taught in the Mysteries 
concerned the universe, and was the completion and perfection of all 
instruction; wherein things were seen as they were, and nature and her 
works were made known. Albert Pike wrote of the Mysteries in Morals 
and Dogmas: Nature is as free from dogmatism as from tyranny; and the 
earliest instructors of mankind not only adopted her lessons, but as far 



possible adhered to her method of imparting them. They attempted to 
reach understanding through the eye; and the greater part of all religious 
teaching was conveyed through this ancient and most impressive mode of 
exhibition or demonstration. The Mysteries were sacred drama [not unlike 
those dramas of Craft Lodge, Scottish Rite, and the Holy Royal Arch] and 
exhibiting some legend significant of nature's change, of the visible 
Universe in which the divinity is revealed, and whose import was in many 
respects as open to the Pagan, as to the Christian!^ 

The Mysteries demanded complete adherence to silence among its 
adherents. This demand was taken seriously in the Eleusinian Mysteries 
as failure to keep vows resulted in death. For this reason very little direct 
information exists concerning details of the Mysteries: the ritual, pass- 
words, symbols and text. However a few clues do exist. Initiate into the 
Mysteries of Isis, Lucius Apuleius of Madaura stated: . . . listen, and 
believe that what you hear is true. I approached the very edge of death 
and stood upon Proserpine's doorstep, I returned home travelling through 
all the elements; in the middle of the night I saw the sun, a bright shining 
and glittering light; I entered the presence of the gods of the lower world 
and the gods of the upper-world and adored them from close by.^^ His 
request for us to listen has a deeper meaning. The Latin word audi, 
translated as listen has the fiirther meaning of to learn or understand. 
Apuleius is challenging us to listen behind the words and symbolism to 
know the true meaning of this short exposure. He travelled to the gates of 
death. Proserpine (in Greek, Persephone) was the wife of Hades, king of 
the Underworld. There in the middle of the night, he experienced the 
bright mystical light; he was humble in the presence of Divinity. Bom 
again' \ he celebrated the next day as his birthday by a banquet with his 

Blest is the happy man 

Who knows the Mysteries the gods ordain, 

And sanctifies his life. 

Joins soul with soul in mystic unity, 

And, by due ritual made pure, 

Enters the ecstasy of mountain solitudes, 

Who observes the mystic rites, 

Made lawful by the Great Mother; 

Who crowns his head with ivy, 

And shakes his wand in worship of Dionysus - Euripides 



A building unearthed in Pompeii an initiatory temple called Villa des 
Mysteries is described as having: two columns in front, and the walls were 
decorated with interlaced triangles, the constant badge of the Masons. 
Upon a pedestal in the room was found a tracing board of inlaid mosaic. 
In the center is a skull with a level and plumbline and other symbolic 
designs}^ Masonic Scholar and Past Master of the Quatuor Coronati 
Lodge of research in London, the late Bro. C. N. Batham, makes mention 
of this temple and the initiatory rights and practices of the time: 
Candidates were required to identify themselves with the Divine by means 
of signs and mystical ceremonies, of which the last was the death, rebirth 
and spiritual renovation in intimate communion with the Divine. The 
Initiate became one with the Almighty and with Him passed from sadness 
to joy, from death to resurrection, the eternal drama of the traditional 
initiation ceremony. ^^ 

Many of the ideas of the Christians have been expressed 
better, and earlier, by the Greeks, behind these views is an 
ancient doctrine that has existed from the beginning. Celsus 
It is also interesting to note that the Mysteries had there influence 
upon early Christianity'^ as we find there were teachings which were both 
exoteric for the masses and esoteric for those who had become initiated. 
The Apostolic Constitutions attributed to Clemens, Bishop of Rome 
describes the early church and said: These regulations must on no account 
be communicated to all sorts of persons, because of the Mysteries 
contained in them. St. Chrysostom and St. Augustine speak of initiation 
quite frequently and St. Ambrose writes: to those who are initiated; and 
initiation was not merely baptism, or admission into the church, but 
referred to initiation into the Mysteries. St. Augustine, Bishop of Hippo, 
bom 347 and died in 430 wrote: Having dismissed the Catechumens, we 
have retained you only to be our hearers; because, besides those things 
which belong to all Christians in common, we are now to discourse to you 
of sublime Mysteries, which none are qualified to hear, but those who, by 
the Masters favour, are made partakers of them . . . to have taught them 
openly, would have been to betray them. And he refers to the Ark of the 
Covenant and said it signified a Mystery, or secret of God. Theodoret, 
Bishop of Cyropolis in Syria, bom in 393, writes: Ansrwer me, if you 
please, in mystical or obscure terms: for perhaps there are some persons 
present who are not initiated into the Mysteries. We find Jesus the 



Nazarene himself indicating that esoteric'^ knowledge must be withheld 
from the masses who are not initiated. To you has been given the secret of 
the kingdom of God, but for those outside everything is in parables; so 
that they may indeed see but not perceive, and may indeed hear but not 
understand. (Mark 4:1 1,12). Matthew too speaks that when Jesus spoke 
in public, he spoke only in parables; when his disciples asked the reason, 
he replied: To you it has been given to know the secrets (mysteria, 
literally, mysteries) of the kingdom of heaven, but to them it has not been 
given. And very much like speculative Freemasons we find that the early 
Christians had means by which to recognize themselves in public. 
Minucius Felix, an eminent lawyer of Rome, c. 212 wrote of Christianity: 
Many of them (the Christians) know each other by tokens and signs and 
they form a friendship with each other' ^ almost before they become 
acquainted. Clearly, the so-called Pagan [ancient Egyptian •^, Greek, 
Persian] and Hebrew'^ Mysteries gave form to early Christianity much the 
same as it influenced the much later generations of secret societies which 
sprang up throughout Western Europe. 

St. Paul speaks of God speaking divine Mysteries in the Spirit. 
Baptism and Eucharist are referred to as Mysteries. The Christian 
philosopher Origen calls Christianity the telete, meaning the initiation. 
The writmgs of the early Church father Clement of Alexandria are fiiU of 
terminology taken directly from the language of the Pagan Mysteries. He 
writes of the Christian revelation as the holy Mysteries, the divine secrets, 
the secret Logos, the mysteries of the Logos. For Clement Jesus was the 
teacher of the divine mysteries. Clement ftirther states / am become holy 
while I am being initiated. Clement tells us that in early Christianity there 
were likewise Lesser Mysteries for begimiers on the spiritual path and 
Greater Mysteries which were a secret higher knowledge, which led to frill 
initiation. The secret traditions of true Gnosis, he explains, had been 
transmitted to a small number, by a succession of masters, and not in 
writing. According to Clement [of Alexandria-b.150-d.215 CE, regarded 
as a literalist Christian and beatified by the Roman Church], Mark did not 
preach only the familiar gospel in the New Testament, but three different 
gospels suitable for three different levels of initiation. The New Testament 
Gospel of Mark contains thoughts suitable for those who were being 
perfected or Initiated. Clement records that Mark had written both of these 
gospels in Alexandria, where they were still kept. The teachings of The 



Secret Gospel of Mark were regarded as so secret that Clement advises 
one of his students that its existence should be denied, even under oath, for 
not all true things are to be said to all men and the light of the truth should 
be hidden from those who are mentally blind. According to Clement, The 
Secret Gospel recorded things suitable to whatever makes progress 
towards Gnosis. The fragments that remain of The Secret Gospel of Mark 
illuminate the meaning of some otherwise bizarre passages in the New 
Testament. They include an account of Jesus raising a young man from the 
dead. Scholars have speculated that this is an early version of the story of 
Jesus raising Lazarus from the dead in the Gospel of John. In the Secret 
Gospel this story is immediately followed by the initiation of the risen 
young man. For the Gnostics being raised from the dead is clearly an 
allegory for spiritual rebirth through initiation [soundfamiliar brethren?] 
This would explain the curious passage in the Gospel of John in which 
Thomas, rather than offering to go and help Jesus raise Lazarus from the 
dead as one might expect, instead suggests to the disciples, Let us also go 
and die with him\ In the Secret Gospel of Mark, the youth about to be 
initiated comes to Jesus wearing only a linen cloth over his naked body. 
That night, we are told, Jesus taught him the Mystery of the Kingdom of 
God. This illuminates another bizarre incident in the Gospel of Mark. 
After the betrayal and arrest of Jesus at night m the Garden of Gethsemane 
Mark records: Among those who followed Jesus was a young man with 
nothing on but a linen cloth. They tried to seize him, but he slipped out of 
the linen cloth and ran away naked. This strange character appears 
nowhere else in the New Testament. Many readers down the centuries 
must have wondered about the identity of this naked young man and what 
he was doing with Jesus and the disciples. The Secret Gospel [of Mark] 
suggests that he was a candidate for initiation. ^*^ 

1 believe some elements of our rituals have direct connection to what 
was represented by the ancient Mysteries. A common phrase in the ancient 
Mysteries, often quoted by Plato, was Soma sema - the body is a tomb. 
Gnostic initiates understood that those who identified with the incarnate 
physical self were spiritually dead and need to be reborn into a new life. 
The Pagan sage Proclus explained that the most secret of all initiations 
reveals the spirit in us as a veritable image of Dionysus. A Pagan initiate 
who achieved Gnosis or self-knowledge realized their identity as an 
expression of Osiris-Dionysus, the Universal Daemon ^'. Such an initiate 



was known as an Osiris or Dionysus.^^ I am reminded of a common feature 
in German third degree ritual in which the initiate is asked to gaze upon 
the Volume of Sacred Law, for there he will find all his answers, it is then 
that the neophyte finds a mirror placed upon the V.S.L. and he sees an 
image of himself. 

Let the emblems of mortality, which lie before you, 
lead you to contemplate your inevitable destiny, 
and guide your reflections to that most interesting 
of all human studies, the knowledge of yourself. 
Ceremony of Raising, Third Degree, Modem Ritual, Scottish Jurisdiction 

Observe the dormer window, emblematically admitting the revelation of 
divine truth; but it is one of the most beautiful, and at the same time one 
of the most mysterious, doctrines of Masonic symbolism, that the 
Freemason, whilst always in search of the truth, is destined Never to find 
it in its entirety. That teaches him the humiliating. But necessary, lesson 
that the knowledge of the nature of God, and of man's relations to Him, 
which knowledge constitutes divine truth, can never be acquired in this 
life. Such consummation only comes to him, when he has passed through 
the gateway of death and stands in the court of life, with the full light of 
revelation upon him. 

Third Degree, The Modem Ritual, Scottish Jurisdiction 


My own view is that Freemasonry, in its current form about 500 years 
old, I was inspired by a very much older, indeed spiritual philosophy that 
sought to improve the individual and hence impact society in a beneficial 
manner^"*. It is indeed a tragedy that the majority of Masons today have 
little or no knowledge, or perhaps even interest of the commonalities the 
Craft has to the ancient rites of the Mysteries.^^ It is little wonder that 
many find Freemasonry simply one organization similar to many others - 
a philanthropic organization spending an enormous amount of time and 
energy on efforts that focus on recruitment and raising funds to give away 
in order to receive recognition.^^ But this is a misnomer Masonry 
harbours a deep philosophical doctrine that entrenches past centuries of 
esoteric wisdom. Freemasonry may welcome anyone seeking an authentic 
spiritual experience. 



To say that Masonry has no secrets is a misunderstanding of its 
heritage and influences. Freemasonry's metaphorical symbology speaks 
directly to the inner spirit and it is this quality that is sought in an age of 
spiritual resurgence. There is a mystique associated with our Craft and it 
is this: progressive initiatory revelation that improves the heart, the mind 
and the spirit that aligns us with our community and with our Creator. 
This is its great secret and this is its legacy, we cannot and must not 
disenfranchise ourselves from that. 

Lux E Tenebris. Thank you, Brethren. 

The beginning of wisdom is the most sincere desire for 
instruction, and concern for instruction is wisdom . . . 
For she is a reflection of eternal light spotless mirror of 
the working of God, and an image of His goodness. 

The Wisdom of Solomon 




1. Increased pressures dominate Freemasonry in trying to make it more appealing 
to younger (X of Y, for example) generations. The rulers of the Craft fail to 
acknowledge wholesale post-industrial societal and cultural changes that makes 
our society increasing irrelevant. As well the increasing pervasive qualities of 
service club mentality (Masonry never was a service club) serves to further severe 
us from our raison d'etre. As well, would the Noble Shrine be so anxious to 
disassociate themselves from the Masonic family (where finance, membership and 
the functioning of hospitals becomes increasingly significant) if they knew or had 
respect for its ancient legacies? 

2. Mahatma Gandhi's enlightened statement inner reform must precede outer or 
civic reform reflects the need for self-improvement before society may be the 
beneficiary, thus Freemasonry as an initiatory society rooted in morals improving 
its membership can only result in an improved community. 

3. Who truly knows where Freemasonry comes from? The most common answer 
is that it is an outgrowth of the operative building guilds and societies. It was 
certainly influenced by the general openness that characterized the IS'*' Century 
Age of Enlightenment when the intelligentsia of society sought to explore ideas 
and expand the realms of science and politics (for more on this, read The 
Rosicrucian Enlightenment by scholar Dame Francis Yates). Certainly remnants 
of ancient and underground Hermetic philosophies popular in the Italian 
Renaissance passed to the Christian Unions of Germany and the Rosicrucian 
movements entered into the Craft. Another influence was certainly the politics of 
England and Scotland (a great source is The Origins of Freemasonry by Prof 
David Stevenson). Another, the ruin of the Order of Knights Templars. And yet 
another, the alternative Gnostic teachings of the Johannine Church. I believe it is 
a combination of many sources. What is seriously needed in Freemasonry today 
is akin to the sought-after unified theory of physics, a collective mosaic that 
embraces the several streams of influence. This no doubt challenges even the most 
serious researcher of Freemasonry. 

4. Self-improvement as opposed to self-aggrandizement — an unfortunate feature 
within the Craft today characterized by a desire for titles, oflTices and decorations. 
Two prominent quotations, which I employ: One, from prominent Masonic 
scholar and Quatuor Coronati member V.W.Bro. Rev. Neville Cryer, Specula- 
tion, What Freemasonry is all About! (1995 North American Lecture Tour 
collected papers). He wrote that Freemasonry was not about charity, though it was 
an activity; not about fraternity, that is dinners, guests, and socializing, though that 
too was prevalent and important. It was not a code of life, a religion or a 
replacement for religion, though that morality is certainly pervasive through its 
ritual. Bro. Cryer described Freemasonry as a heartfelt sharing, by men who have 
their own personal religious and moral convictions, of certain insights into the 



nature of existence. It can only communicated by ancient and agreed formulae, 
that require careful memorization and constant meditation. He ftirther commented 
that Freemasonry was designed to form and stimulate the minds and hearts of 
men. And two. from the Grand Secretary of the Grand Lodge of Ireland, R. W.Bro. 
Michael W. Walker, in Freemasonry in Society — Today and Tomorrow (A.Q.C. 
Vol. 1 10, 1997, pp. 107) wrote: The purpose of Masonry is self-improvement; not 
in the material sense, but in the intellectual, moral and philosophic sense of 
developing the whole persona and psyche so as, in the beautiful and emotive 
language of the ritual, to fit ourselves to take our places, as living stones, in that 
great spiritual building, not made by hands, eternal in the Heavens. 

5. The connection between Freemasonry, various societies and disciplines like 
Rosicrucianism, Hermeticism and alchemy have become clearer thanks to the 
research by Professor of Renaissance Studies Francis Yates (The Rosicrucian 
Enlightenment) and a recent book published in 1984 by author Joy Hancox, titled 
the Byrom Collection, the book details a study of a collection of over 500 papers 
and geometrical representations by John Byrom (1691-1763). The importance of 
the Byrom collection is the noted relationship between subjects like sacred 
geometry and architecture, the Kabbalah, Masonic, Hermetic, and alchemical 
symbolism and individuals ~ the cream of the scientific and intellectual 
establishment of the period ~ who were preoccupied with the aforementioned 
subject matter. Byrom was a leading figure in the Jacobite movement, a fellow of 
the Royal Society and a Freemason. He was also a member of the Cabala Club, 
known as the Sun Club which met at a building in St. Paul's Churchyard, 
interestingly the home to one of the four founding Lodges of the Grand Lodge of 
London. Byrom's work draws from all subjects mentioned above and from 
individuals including Rosicrucian John Dee (whom Byrom was related to by 
marriage), Robert Fludd, and scientist Robert Boyle. 

6. How much of the actual budget of any Canadian provincial Grand Lodge goes 
to value adding activities with respect to: education and facilities renovation (to 
contemporise our Lodges and library facilities); book, periodical purchase and 
subscription; communication and relations; products (lapel pin, CD & videotape 
sale and rental, papers); service generation (book ordering and sales, speakers - 
both Masonic and non-Masonic authors and essayists, presenters); or archival 
enhancement (protecting our past). Instead Grand Lodges and Lodges typically 
spend time and energy externally, on charitable efforts to the expense of their own 
internal facilities improvement and services. We are active on the outside but 
dying on the inside! 

7. Gnosis -- The goal of Gnostic spirituality is Gnosis or Knowledge of Truth. The 
word Gnostic or knower was used in different languages, cultures and individuals 
who have realized Gnosis or achieved enlightenment and are often referred to as 
Knowers: Gnostikoi (Pagan/Christian), Arifs (Muslim), Gnanis (Hindu), or 
Buddhas (Buddhist). Gnostics interpreted stories and teachings of their spiritual 



tradition as signposts beyond words altogether to the mystical experience of the 
ineffable mystery as opposed to literalists who believed that their scriptures were 
actually the words of God and take the moral teachings and initiation myths as 
factual history. Gnostics saw themselves as being on a spiritual journey of 
personal transformation as opposed to literalists who saw themselves as fulfilling 
a divine obligation to practice particular religious custom as part of their national 
or cultural identity. Gnostics wished to free themselves from the limitations of 
their personal and cultural identity and experience the oneness of things. 

8. Pagan was originally a derogatory term meaning country dweller, used by 
Christians to imply that the spirituality of the ancients was some primitive rural 
superstition. But this was not true. Paganism was the spirituality which inspired 
the unequalled magnificence of the Giza pyramids, the exquisite architecture of 
the Parthenon, the legendary sculptures of Phideas, the powerful plays of 
Euripides and Sophocles, and the sublime philosophy of Socrates and Plato. Pagan 
civilization built vast libraries to house hundreds of thousands of works of literary 
and scientific genius. Its natural philosophers speculated that human beings had 
evolved from animals. Its astronomers knew the earth was a sphere, which, along 
with the planets, revolves around the sun. They had even estimated its 
circumference to within one degree of accuracy. The ancient Pagan world 
sustained a population not matched again in Europe until the eighteenth century. 
In Greece, Pagan culture gave birth to the concepts of democracy, rational 
philosophy, public theatres, theatre and the Olympic Games, creating a blueprint 
for the modem world. What was the spirituality that inspired these momentous 
cultural achievements? Most people associate Paganism with either rustic 
witchcraft or the myths of the gods of Olympus as recorded by Hesiod and Homer. 
Pagan spirituality did indeed embrace both. The country people practised their 
traditional shamanic nature worship to maintain the fertility of the land and the 
city authorities propped up formal state religions, such as the worship of the 
Olympian gods, to maintain the power of the status quo. It was, however, a third, 
more mystical, expression of the Pagan spirit that inspired the great minds of the 
ancient world. The thinkers, artists, and innovators of antiquity were initiates of 
various religions known as the Mysteries. These remarkable men and women held 
the Mysteries to be the heart and soul of their culture. The Greek historian 
Zosimos writes that without the Mysteries life for the Greeks would be unliveable 
for the sacred Mysteries hold the whole human race together. The eminent Roman 
statesman Cicero enthuses: These Mysteries have brought us from rustic savagery 
to a cultivated and refined civilization. The rites of the Mysteries are called 
'initiations' and in truth we have learned from them the first principles of life. We 
have gained the understanding not only to live happily [sounds strikingly similar 
to Freemasonic doctrine] but also to die with better hope. The Jesus Mysteries, pp. 

9. Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry, 



by Albert Pike, pp. 355 

10. Metamorphoses translated by Michael Baigent. 

1 1 . The key to understanding the myth of resurrection, both the Mysteries and the 
story of Jesus, is that mystically death is rebirth. Plutarch tells us that sharing in 
the passion of Dionysus was intended to bring about a palingenesis, or rebirth. 
Initiates of the Mysteries underwent what Lucius Apuleius calls a voluntary death 
trom which they emerged spiritually reborn. Just as Jesus offers His followers the 
opportunity to be bom again', Osiris is He who giveth unto men and women a 
second time and He who maketh mortals to be born again. From The Jesus 
Mysteries, pp. 59 

12. The Mysteries by Michael Baigent, Freemasonry Today, Issue 8, Spring 1999, 
pp. 34-35. 

13. The Builder, pages 240-241, August 1927 

14. More About The Compagnonnage by C. N. Batham, Ars Quatuor 
Coronatorum Vol.19, pages 242-246. 

15. According to much new biblical research Christianity itself was a mystery cult 
that evolved into institutionalized state religion based upon literal interpretation's 
of ancient myths (the virgin birth, the dying and resurrecting god man) rather than 
a mode of philosophical inquiry into the meaning of self, nature and God. For 
more reading see in the bibliography and suggested reading list. 

16. Esoteric — based on Eso meaning inside. 

17. The Christian sentiment of brotherly love was also a feature of the ancient 
Mysteries six centuries before there were any Christians. Initiates at Eleusis were 
called adelphoi meaning brothers. A philadelphian was someone who practised 
brotherly love. The followers of Mithras were called brothers. Adherents to the 
Mysteries of Jupiter Dolichenus were fratres carisimmi, or most loving brothers 
The Jesus Mysteries pp. 67. 

18. The ancient Egyptian Pyramid Texts (c. 2300 BC) speak of the Followers of 
Horus (Shemsu Hor) or those who follow the path of Horus, also called the solar 
way, or paths to Ra. They were mystery teachers of heaven who founded the 
sacred learning centre of Heliopolis, who could transmit their knowledge to others 
and whose function it was to serve as king-makers. The Pyramid Texts tell the 
initiate: The Followers of Horus will cleanse you, they will recite for you the spell 
of Him who Ascends. 

19. Philo (20 BCE-40 CE) a respected Jewish leader and famous Jewish 
philosopher. Devoted to his own native Judaism he was also Hellenized and 
obsessed with Pagan philosophy. Among the ancients he revered Pythagoras and 
his follower Plato whom he called the great and the most sacred. The Christian 
philosopher Clement of Alexandria refers to Philo as the Pythagoras. Like all 
followers of Pythagoras Philo was well-versed in music, geometry and astrology 
as well as Greek literature from every age. As well, like all Pythagoreans he was 



immersed in the mysticism of the Pagan Mysteries. Philo uses what he calls the 
method of the mysteries to reveal Jewish scriptures as allegories encoding secret 
spiritual teachings. He interprets the historical story of Moses and the Exodus as 
a mystical metaphor for the path that leads through this world to God. Philo did 
not only adopt the philosophy of the Mysteries, but claimed to be an initiate 
himself but not of the Pagan Mysteries, however. He encouraged Jews not to 
participate in Pagan initiations, as they had their own specifically Jewish 
Mysteries: The Mysteries of Moses! According to Philo, Moses was the great 
initiator, a hierophant of the ritual and teacher of divine things. Philo also calls 
himself a hierophant and initiator in the Jewish Mysteries. He writes of teaching 
initiation to those initiates worthy of the most sacred initiations. As in the Pagan 
Mysteries, his initiates formed a secret mystical sect and were required to be 
morally pure. As in the Pagan Mysteries, they were sworn to never reveal the 
veritably sacred Mysteries to the uninitiated, lest the ignorant should misrepresent 
what they did not understand and in so doing expose the Mysteries to the ridicule 
of the vulgar. Ibid pp. 182-184. 

20. Ibid pp. 97-98. 

21. The Pagan Sages taught that every human being has a lower-self called the 
Eidolon and an immortal higher-self called the Daemon. The Eidolon is the 
embodied self, the physical body, and personality. The Daemon is the spirit, the 
true self, but as a spirit-guide whose job it is to lead them to their spiritual 
destination. Plato teaches We should think of the most authoritative part of the 
soul as a guardian spirit given by God which lifts us to our heavenly home. Ibid 

22. Ibid pp.126. 

23. Harry Carr, Five Hundred Years of the Craft. 

24. As well Operative Masons building with speculative knowledge sought to 
inspire people by the building of great edifices. Throughout the world fi"om one 
culture to the next architecture integrated with sacred geometry imbedded with 
astronomical characteristics provided the world with structures that may have 
served to inspire transcendence,. One may find numerous examples: the Parthenon 
in Athens or the King's Chamber of the Giza pyramid whose dimensions reveal the 
use of the formula phi, to the Kabbalistic ground properties of King's College 
Chapel in Cambridge, to the dimensional properties and ratios of William 
St.Clair's brilliant Rosslyn Chapel in Scotland and the Notre Dame cathedrals 
throughout France — the use of sacred geometry is global. The ultimate goal of the 
understanding and promulgation of Freemasonry is connected to the symbolic 
treatment of number with its application in structures or geographical features ~ 
for the benefit of uplifting the individual and society. As an example, modem 
historians attribute the unprecedented building program of Cambodian god-King 
Jayavarman VII (ruled 1181-1219 AD) to megalomania 

yet his intent may have been more altruistic. Temple inscriptions tell us that the 



King was full of deep sympathy for the good of the world and that his temples 
were part of a grand scheme to win the ambrosia of existence for all of those who 
were struggling in the ocean of existence. So in fact the temples of Ankor Wat or 
Ankor Thom may not have been monuments an ego- centric King but rather sacred 
instruments used to direct the human spirit. 

25. The Mysteries were eventually extinguished as the rise of institutionalized 
religion requiring blind belief asserted itself. 

26. M.W.Bro. Thomas Jackson, Past Grand Master and Grand Secretary of the 
Grand Lodge of Pennsylvania and Secretary of the World Masonic Conferences. 
He recently visited the Manitobajurisdiction (Sept. 2000) and impressed upon the 
brethren of the Manitoba Study Group that Freemasonry was never designed to 
be a philanthropy. 

Access to Western Esotericism by Antoine Faivre 
Ancient Mystery Cults by Walter Burkert. 
The Gnostic Gospels by Prof. Elaine Pagels. 
Heavens Mirror by Graham Hancock and Santha Fail 
Jesus and the Lost Goddess - The Secret Teachings of the Original 
Christians by Timothy Freke and Peter Gandy. 
Sacred Geometry by Robert Lawlor 

The Art and Architecture of Freemasonry by Prof. James Curl 
The Byrom Collection-Renaissance Thought the Royal Society and the 
Building of Globe Theatre by Joy Hancox 

The Origins of Freemason - Scotland's Century 1590-1710 by Prof 
David Stevenson. 

The Rosicrucian Enlightenment by Prof. Francis Yates 
The Jesus Mysteries - Was the Original Jesus a Pagan God? by Timothy 
Freke and Peter Gandy 
The Nag Hammadi Scrolls Library 



by R.W.Bro. Michael J. Diamond 

Grand Registrar 

Grand Lodge of Canada in the Province of Ontario 

Saturday, March 23, 2002 

Granton Masonic Temple 
Granton, Ontario 

To say that Sir Christopher Wren led a productive life is an 
understatement. His activities in his various fields were so prolific 
that to merely touch on them would surely result in a series of very 
long lists. 

This paper will therefore not attempt to cover all that Sir 
Christopher Wren was and did during his 91 years, but rather will 
attempt to portray the stature of the great man and the impact he 
had in his time. This will be done by answering the following three 

Was Sir Christopher Wren a Mason? 

What was Wrens ^family background? 

What did Wren accomplish? 

Wren was a devout Freemason one hundred years before the 
establishment of the Grand Lodge of England. 

What is the evidence for and against this? 

The evidence that Wren was a Freemason is recorded in at 
least two reputable books. Ernest Law's History of Hampton Court 
Palace ( 1 89 1 , Vol. Ill p.63) notes that Christopher Wren was at the 
time Grand Master of Masons and initiated the King (Charles II) 
into the mysteries of the Craft. Also James Elmes in his Biography 
of Wren, (pp. 485-6) says: In 1666 Sir Christopher Wren was 



appointed Deputy Grand Master under Earl Rivers and 
distinguished himself beyond any of his predecessors, in legislating 
for, and promoting, the success of the Lodges under his care. He 
was master of St. Paul's Lodge, now the Lodge of Antiquity and 
attended their meetings regularly for upwards of 1 8 years. During 
the short reign of James II they were much neglected; but in 1685 
Sir Christopher Wren was elected Grand Master. In 1698 he was 
elected a second time and continued to exercise the duties of his 
office until 1702. 

It is appropriate to mention here that the title of Grand Master 
well before the existence of the Grand Lodge, did not have the 
same connotation as it would today. It was frequently used as the 
appellation of the Master of a Lodge in those days. 

There are, of course, sceptics. In Gould's History of 
Freemasons, the point is made that he could not have been a 
member of a lodge which did not exist before 1717. 

Two obituary notices in news sheets of March 1 723 refer to 
him as That worthy Freemason, Sir Christopher Wren. 
(Notes from Freemasonry Today Autumn 2001 issue - M. D. J. Scanlan) 

According to the antiquary, John Aubrey, a great convention 
at St Paul's Church of the Fraternity of Accepted Masons where 
Sir Christopher Wren is to he adopted a Brother. This statement 
was later copied into the records of the Royal Society of which Sir 
Christopher Wren was a founding member (president, 1 680- 1 682). 

One must recognize and not be confused by the fact that 
Christopher Wren, his son, was installed as Worshipful Master of 
the Lodge of Antiquity in 1729. 

Old St Paul's Lodge, later known as the Lodge of Antiquity, 
met in an alehouse situated in St. Paul's courtyard called The 
Goose and Gridiron. 

This historic data strongly supports Wren being a Mason. 

What kind of family did Wren enjoy? 

Sir Christopher Wren was bom October 20, 1632. He had 
seven sisters of whom only one survived. His father. Dr. 
Christopher Wren, D.D., succeeded his brother as Dean of Windsor 
in 1 634. His mother Mary, was the daughter and heiress of Robert 



He was married twice; to wives who both died. Faith from 
smallpox, and Jane from causes unclear. 

Of his first marriage, the first son Gilbert, died in infancy. The 
second, bom in 1674, was named Christopher Wren. From the 
second marriage there was a daughter, Jane, who was his favourite, 
and a retarded son, William. 

Wren himself was supposed to be delicate — but he survived to 
over 90. This was probably in part due to tutelage at home as a 
youth. This was safer than being away at school and exposed to the 
infectious diseases of the time which were the predominant cause 
of death in childhood. 

He did eventually attend Wadham College and got a B.A. in 
1650 and an M.A. in 1653. 

What were Sir Christopher Wren 's talents? 

Professionally, he was an astronomer first, an architect second, 
and a mathematician, always. 

Christopher Wren was a child prodigy like W. A. Mozart (also 
a devout Mason) and excelled in ever54hing he under-took. His 
expertise included Latin, in which language he was fluent as a 
youth and which he used to communicate with his father by letter; 
mathematics, which he used all his life; the creation of engines, 
machines, and apparatus which he also continued to do all his life; 
and astronomy, which became his key talent and his entry into the 
very stratosphere of academia. Finally, he devoted his energies to 

In 1657, at age 25, he became Professor of Astronomy at 
Gresham College until 1661. At age 29 he was appointed to the 
prestigious position of Savilian Professor of Astronomy (Sir Harry 
Saville) at Oxford. The Royal Society, which is the most 
prestigious scientific body in England, was formed from the 
learned group who attended Wrens' lecture series and had the royal 
patronage of Charles II. 

At this time. Masonry was a skill bom in tradition and 
precedent. Mathematics was not yet included in the Masonic 
toolbox. Christopher Wren was responsible for its inclusion and its 
first utilization in the design of the Sheldonian Theatre. 

To simply state that he designed and built the Sheldonian 



Theatre while at Oxford, is to overlook two important landmarks. 
This structure is the first of Wrens' architectural designs and is 
also the first design where mathematics played a critical part in 
calculating forces and stresses as opposed to elements of design. 

The Greeks certainly used, mathematics in devising 
proportions. They called the objective the Golden Mean. It 
concerned the ratio of the part to the whole which should be 1 .6 1 8 
and was given the letter phi. This number is derived from what is 
today called a Fibonacci series of numbers. An example of this is 
a rectangle whose sides are related by phi, e.g.: 13 by 8. That 
rectangle is said to be a Golden Rectangle. 

Wrens' objective was to keep the floor clear of columns. In 
order to do this he designed an ingenious timber roof which left an 
unobstructed space below. This was accomplished by the use of 
triangular roof trusses and the Sheldonian Theatre marks the first 
use of this invention of Sir Christopher Wren. The donor of the 
theatre was Gilbert Sheldon, the Warden of All Souls' College, 
Oxford, and later the Bishop of London. 

Before the Great Fire he was a member of the commission to 
repair St. Paul's and submitted a plan for the new dome. The 
original was built in the 13th Century and was in bad repair 400 
years later. This proved very frustrating due to the differing 
opinions which were held by the various members of the 
commission. That particular problem was solved by the Great Fire. 

An appropriate example of the utilization of Wren's multiple 
talents is his commission to design and build the Royal 
Observatory at Greenwich and the reasoning behind it. Being an 
astronomer and architect, it was indeed appropriate that Wren be 
given this commission. 

The importance of this at the time was that mariners could only 
measure latitude. To measure longitude, it was surmised that they 
needed accurate charts of the heavens which would facilitate 
accurate navigation and The Royal Observatory would ultimately 
provide those charts. 

Wren pointed out that since time varies across the globe due to 
rotation of both sun and earth and that a four minute time 
difference equals one degree of longitude, what was really required 



to establish longitude was a time difference from a reference point. 
The reference point he chose was Greenwich and the time at that 
location is still referred to as Greenwich Mean Time. 

If one knew the exact time in Greenwich and compared it to 
local iimQ, one could calculate longitude. It was Wren's intention 
to map the heavens so that a mariner could establish the time at 
Greenwich and the time at his position, then calculate his 

This sounds easy but there are obvious drawbacks. The sky 
may be obscured to name the most obvious. The definitive solution 
to the problem was to have accurate on-board clocks. 

In the 1600s, the accurate clocks depended on a pendulum 
escapement. A pendulum requires the dock to be vertical in order 
to function. This is not possible on a ship which is continually 
rolling from side to side and pitching fore and aft. 

At about this time, due to a navigational error in plotting 
longitude, a disastrous shipwreck occurred resulting in the loss of 
every life and every ship of a large naval fleet. The British 
Admiralty then offered a very substantial prize to anyone who 
could invent a clock which could operate flawlessly on board ships 
so as to keep very accurate time. 

John Harrison, a clockmaker in Yorkshire invented such a 
clock. It is recognized as the first marine chronometer and to John 
Harrison went the prize. 

With accurate clocks, known as chronometers on board, 
Greenwich time would be constantly available and the mariner 
only needed to establish local time to determine his longitude. The 
difference between the two times could be easily translated into 
degrees of longitude. 

Turning back to Wrens' contribution to architecture. Wren was 
one of three commissioners appointed to rebuild the City of 
London after the Great Fire in 1666 (in 1669 he would be the 
Surveyor-General of the king's works). The fire had destroyed the 
previous seven centuries of huddled over-hanging wooden 
buildings, so Sir Christopher Wren submitted plans for its 
complete rebuilding. 

His houses were designed and built in handsome terraces in 



simple classic baroque style. They conformed to precise and 
uniform dimensions: two storeys plus a cellar and garret in side 
streets and three or four storeys for main streets. The roads were 
wide with boulevards and, if built, would be magnificent even 

Wren was prolific in his designing and building. He designed 
and built 5 1 city churches. Twenty-one failed to survive till 1939 
and only 1 1 survived World War II. The impressive list of Wren's 
buildings included Hampton Court and Kensington Palace, the 
Royal Chelsea Hospital and Greenwich Hospital, Eton and 
Winchester schools, and the list goes on. During his 50 years as an 
architect, he designed a very impressive number of buildings. Little 
wonder that London is occasionally referred to as Wren 's City. 

The most famous single edifice built by Wren is Saint Paul's 
Cathedral. This magnificent structure took 35 years to build, from 
about 1675 to 1708. Funds for this were derived from a very 
unpopular coal tax. 

After the Great Fire of 1666, the court and the church wanted 
to repair the remains of the building. Christopher Wren wrote a 
lengthy and detailed appraisal of the state of the building. He 
careftilly delineated all the dangerous and impossible repairs that 
had been suggested and condemned the whole building. 
Fortunately, his advice was heeded. 

Sir Christopher Wrens' genius was again evident in his 
approach to demolition. Masons were sent up by ladder to knock 
out the walls stone by stone which was slow and dangerous in 
terms of masons falling to their death. Wren devised an explosive 
charge to implode the walls so that they fell vertically. This was a 
quick, safe and effective solution. Of course there were complaints 
by the neighbours!! 

Over the ensuing years, while the original was being 
demolished. Wren submitted three complete designs with models, 
none of which were considered satisfactory by the commissioners. 
Finally, in desperation, he approached all levels of bureaucracy in 
ascending fashion and ultimately received a Royal Warrant in May 
of 1675. No more designs were publicly submitted and no models 
made. Wren had already suffered too much criticism and 



humiliation to invite more of the same. 

It would appear that the acquisition of the Royal Warrant 
resulted in a malicious mood among the other commissioners. They 
retaliated with an Act of Parliament which withheld half of Wren 
a income until the work was finished. After working for 35 years 
at half salary, the question of paying the deferred payment was 
addressed by Wren in 1 7 1 when the church was virtually finished. 
He wrote the most respectful and erudite letters to the 
commissioners, then to the Archbishop of Canterbury and Bishop 
of London, then to the Attorney General, and finally to Parliament, 
who agreed that the income withheld, be paid by Dec. 25, 1711. 

There are some interesting examples of Wren's ingenuity in 
this magnificent structure. 

At that time, flying buttresses were used to prevent the weight 
of the roof from pushing the walls outward. Wren did not like the 
look of them so he designed them to be as small as possible and 
then surrounded them with another wall so as to render them 
invisible in the trench so created. 

The dome was a tremendous challenge. There was a huge drum 
supporting the dome which in turn was topped by a heavy lantern. 
The outward thrust of all this could not be met by any of the 
masses of the building. It had already been discovered after the 
Great Fire, that the old pillars had moved outward a full six inches 
at the top as a result of a similar set of conditions. 

The solution Wren came up with was to design three shells. An 
inner brick dome was surrounded by a conical structure of brick 
reinforced by a double iron chain round its base. This then served 
as the base for the timber framework and the lead covering of the 
exterior dome and supported the weight of the heavy stone lantern 
which weighed 850 tons. 

Wren's detractors will surely point out that St. Peter's Basilica 
in Rome anteceded St. Paul's Cathedral by approximately 90 years. 
Wren's biographers do not mention his going to Rome or his 
copying the method used by Michelangelo in constructing the 
dome. This author does not have an answer but suggests the 
question is moot. 

St. Paul's completely dominated the city until Victorian office 
clocks were built over a century later. 



// is but a summary of the foregoing paper to say that: 

The bulk of evidence points to Sir Christopher Wren being a 

He was born an aristocrat and outlived most of his immediate 

He gave navigation a quantum leap forward; he added 
mathematics to Masonry and was the most innovative, prolific and 
masterly architect in English history. 

There is an anecdote regarding Wren and St. Paul's, which is 
perhaps an urban myth. 

Pressure was applied to Wren to support the dome with pillars 
which did not appear in the original plan. Wren claimed that no 
such pillars were necessary but eventually gave way to the 
opinions and dictates of the commissioners. 

Centuries later, during a major cleaning operation, workmen 
at the top of the pillars found a gap between the pillars and the 

One of them swears he heard laughter coming from the dome!! 

Encyclopaedia of Art. The Greystone Press. 
Wren The Incomparable. Martin S. Briggs. 
Sir Christopher Wren. Sir Lawrence Weaver 
Wren: His work and Times. John Lindsey. 



by R.W.Bro. Raymond S. J. Daniels 

Past Grand Warden 

Grand Lodge of Canada in the Province of Ontario 

Saturday, May 1 1 , 2002 

Muskoka Masonic Temple 
Bracebridge, Ontario 

Let us now praise famous men and our fathers that begat us 

Book of Ecclesiasticus 44: 1 

The mandate and prime object of the Heritage Lodge: 
To preserve, maintain and uphold those historical events that 
formed the foundation of Ancient, Free and Accepted Masonry. 
What follows is a modest attempt to review the contributions made by 
one man to Masonic foundations laid in two lodges a century and a quarter 
ago, and upon which subsequent generations have raised a superstructure. 
I beg your indulgence while I rehearse some historical events of local 
interest that we may be better enabled to know and more fully appreciate 
our past. 

Shakespeare mused: There is a history in all men's lives 

Figuring the natures of the times deceased 
The Bracebridge Gazette, published on August 8,1918, printed the 
following obituary on page one: 

Death of Isaac Huber 

Very suddenly early Sunday morning July 2 1st death came to 

Isaac Huber with little warning. Some weeks ago returning from 

a motor trip he collapsed and was in a precarious condition for 

some days. He recovered largely and had been performing his 

office duties several days. The day before his death he had been 

about as usual. He was 76 years old. 

Mr. Huber was one of the businessmen of early Bracebridge. He was 

bom in Waterloo County and m early life was an expert mechanic in the 

woollen business. Later he began a bookstore in Bracebridge, being 



attracted to that line by his own fondness for reading. His private library 
today is probably the best in the neighbourhood. For a time he left town 
and was in business in Berlin (Kitchener) but returned to Bracebridge. 

Upon Muskoka being made a separate district he was appointed 
District Court Clerk and local Registrar of the Supreme Court which 
positions he held during life. 

He was twice married, his first wife being Miss Dill, sister of Mr. 
Jacob Dill, to whom were bom four children of whom three are living. Mr. 
Wimund Huber and Mrs. Scholey, Toronto and Mrs. Arthur Moore, 
Falkenburg. His second wife was Miss Mitchell. 

TTie funeral was in charge of the Masons of whom the deceased was 
a prominent member. Many Masons from distant places were present. 
Services were conducted by Rev. P. Gilchrist and Rev. A. Bedford. 

Great men are the inspired texts of that divine Book of Revelations, 
whereof a chapter is completed from epoch to epoch, and by some named 
history. So wrote Thomas Carlyle (1795-1881). Ralph Waldo Emerson 
(1803-1882) went a step further when he maintained that: There is 
properly no history, only biography. All history is but the lengthened 
shadow of a great man. Bro. Harry LeRoy Haywood ( 1 886- 1 856) applied 
the principle directly to Masonic history when he wrote Freemasonry 
consisted of men. The history of Freemasonry is about a number of men. 
They are the subject matter of its history. The study of Freemasonry is a 
study of men and of the Freemasonic things which those men have done 
and are doing. * 

R.W.Bro. Isaac Huber, the subject of this brief biographical sketch, 
proves Emerson's premise and personifies Haywood's hypothesis. Even the 
cursory review of such a full life contained in his obituary ~ personal, 
public, and Masonic ~ must leave us in awe of what one man was able to 
accomplish, and although our talents may be unequal, should inspire us to 
endeavour to emulate his illustrious example of fervency and zeal. 

Isaac Huber was indeed a man of msiny firsts: 

In Masonry: He was the first Worshipful Master of New Hope Lodge 
No. 279, Hespeler, in 1872; first Worshipful Master of Muskoka Lodge 
No. 360, Bracebridge, in 1877; first District Deputy Grand Master, 
Nipissing District No. 18, in 1892. 

In business: He opened the first bookstore in Muskoka, c.1877. 

In public life: He was the first Court Clerk and Registrar of the 
Surrogate Court when the District of Muskoka and Parry Sound was 
created in 1888. 

Isaac Huber was bom in Berlin (now Kitchener), in 1 842. The family 
had emigrated originally from Switzerland to settle in Pennsylvania. A 



great grandson of the original Swiss emigrant, Peter Huber ( 1 784-1 85 1 ) 
moved to Canada in 1 822 and first settled near Preston, afterwards moving 
to Blenheim Township, Oxford County. Married to Veronica Souder 
(1784-852), the couple had ten children. A son, Henry S. Huber 
(1819-1872) established a very successful mercantile business in Berlin 
and rose to prominence recognized as the leading manufacturer and 
businessman in the town. Of him it was written that. Through his great 
perseverance, enterprise and ability (he) worked up one of the largest and 
best paying businesses in general merchandise in the County. Following 
its incorporation in 1854, he served the community as School Trustee, 
Reeve of the Village for seven terms ( 1 857, 1 859- 1 864), and Warden of 
the County (1862-1863). In 1841 Henry Huber married Barbara 
Shoemaker, and the couple had six children, of whom Isaac was the eldest. 

Isaac Huber moved to the Village of Hespeler about 1864 where he 
was employed as a knitter to work in the woollen mills located on the 
Speed River there. When new machinery was imported fi*om England in 
1 866 he was placed in charge at the Lower Mill. Evidence of his studious 
nature and literary interest is found in his membership in the Mechanics 
Institute and Library Association, of which he was a founding member in 
1 871 . Described as a voluntary association of working men seeking self 
improvement through education. Mechanics' Institutes offered evening 
lectures, lending libraries, and periodical reading rooms to members. 
Emphasis was placed on Victorian discipline and morality while refusing 
to consider social, economic and political questions} Social order and 
stability, self improvement through education, equality without economic 
or political differences ~ we might well be describing a Masonic lodge! 
Huber was Corresponding Secretary. When nine young men met at Baker's 
Hotel on March 22, 1872, to draft a petition to the Grand Master 
requesting dispensation to establish a Masonic lodge in Hespeler, five of 
them were active members in the Mechanics' Institute. 

Isaac Huber, 25 years of age, was initiated in Grand River Lodge No. 
151, Berlin, November 5, 1867, passed December 10, 1867, and raised 
January 7, 1868. He was registered as number 58 on the roll of the Lodge 
which was instituted m 1 86 1 . His Grand Lodge Certificate dated February 
20, 1868, and numbered 7586 is displayed on the wall of the Banquet 
Room of Muskoka Lodge. He withdrew his membership in Grand River 
Lodge on August 25, 1874, perhaps in anticipation of his move to 

Although initiated only five years earlier, such was his attachment, 
commitment and enthusiasm for Masonry, Huber attracted eight other men 
to meet in the spring of 1871 to attempt to form a lodge in the village of 



Hespeler. (Alma Lodge No. 72 and Gait Lodge No. 259 met in the 
neighbouring town of Gait.) Not surprisingly some of them were involved 
in the textile industry, but it was a cross section of trades and professions: 
physician, pharmacist, storekeeper, baker, carpenter - that met upon the 
level. They were young men, averaging about 30 years of age. (Huber 
himself was 30.) Within two months time, sponsored by Gait Lodge No. 
259, the petition was granted by M. W.Bro. James Seymour, Grand Master, 
dated May 15, 1872, and New Hope Lodge was instituted on May 22, 
1872.^ Brother Isaac Huber was named and appointed to be Worshipful 
Master. The first Installation and Investiture of Officers was held in Gait 
Lodge on the Feast of St. John the Evangelist, December 27, 1872, when 
W.Bro. Isaac Huber was placed in the chair of King Solomon by R. W.Bro. 
Otto Klotz, P.D.D.G.M. of Wellington District acting as Installing Master. 
Huber withdrew his membership from New Hope Lodge in 1881. His 
Master's Apron is in the collection of artefacts displayed in the Banquet 
Room here at Muskoka Lodge. 

The decade following Confederation was a period of incredible 
growth for Freemasonry in Ontario as the numbers of these two lodges on 
the Register of Grand Lodge clearly indicate: New Hope No. 279 in 1872 
and Muskoka No. 360 in 1 877 ~ 8 1 lodges warranted in five years. At the 
17th Annual Communication of Grand Lodge held in Hamilton in 1872, 
M. W.Bro. Seymour reported that during the year he had granted 21 
dispensations for the formation of new lodges. In 1872 there were 12,168 
members in 281 lodges; by 1877 there were 17, 220 members in 319 

Tlie Minutes of a Regular Meeting of New Hope Lodge held on 
Wednesday, May 7, 1 873, provide a revealing glimpse of our forefathers 
at work. The lodge met in accordance with the conditions stated on the 
Charter on the Wednesday on or before Full Moon of Every Month to take 
advantage of the maximum brightness the full moon afforded for the 
journey home. The meeting opened at 7:45; a Ballot was taken; the First 
Degree was conferred; then another candidate was Raised to the Third 
Degree; at 1 0: 1 5 the lodge was called from Labour to Refreshment for 10 
minutes; when the lodge was called on, the Election of Officers was held; 
the Lodge was closed at 1 1 : 15. It was a fiill night, and it would seem that 
our Brethren a century and a quarter ago were not the impatient 
clock-watchers we have become. 

In either 1 875 or 1 876, Isaac Huber moved to Bracebridge, recently 
incorporated as a Village ( 1 875). What ambition prompted this successful 
young man to move with his wife to the then remote northern Village of 
Bracebridge? The population was about 500 in 1 872, the year that Henry 



Bird established the Bird Woollen Mill and began production. We wonder 
if Huber was attracted by the prospect of advancement in the textile 
industry in which he was well skilled. (So far 1 have been unable to 
discover any documentation to shed light on this question. It may be a 
logical assumption, but historians should not reach conclusions based only 
on assumptions!) However, two years after his arrival in Bracebridge, 
Huber opened a bookstore: Huber' s Book and Variety Store, Dealer in 
Books, Stationery, Papers, Periodicals, Wall Paper, Electro-Plate Goods, 
Toys, Fancy Goods, Fishing Tackle, &c. His business card promised. Any 
books not in stock will be procured and furnished at publisher's prices. 
Tourists' Requirements a Speciality.^ The bookstore, located on the west 
side of Manitoba Street, just south of Chancery Lane, was sold to W. H. 
McCann in 1 889 soon after Huber assumed the duties of Court Clerk, but 
it continued to be known locally as Huber's Book Store. 

Masonic history repeated itself, when on April 21,1 877, a meeting 
was held to take into consideration the formation of a lodge of F. & A. 
Masons in the Village of Bracebridge. Eight brethren were in attendance, 
and W.Bro. Isaac Huber, as the only Past Master, took the chair. There 
was some debate on the choice of name for the proposed lodge. It was 
moved that the lodge be called Muskoka Lodge.^ An amendment by Bro. 
John Smith and Bro. George J. Beattie that the lodge be called 
Bracebridge Lodge was lost. The petition was supported by Orillia Lodge 
No. 192, Orillia, which for many years thereafter was fondly referred to 
by Muskoka brethren as our auld mither lodge. The first meeting held 
under dispensation took place on June 26, 1877. The Warrant, dated 
September 13, 1877, brought into being the first Masonic lodge in the 
territorial District of Muskoka. The lodge met above the hardware store 
located at the southeast comer of Manitoba and Mary Streets, owned by 
Bro. George J. Beattie, Senior Warden, on the Tuesday on or before Full 
Moon. Initiations fees were set at $30.00 and annual dues of $3.00, were 
payable quarterly. The first Ceremony of Installation and Investiture of 
Officers was conducted by W.Bro. J. B. Thompson, Worshipftil Master of 
Orillia Lodge 1877-1878, on the Feast of St. John the Baptist, June 24, 
1878. The 125th Anniversary of Institution will be celebrated with 
appropriate pomp and ceremony next September. 

Two years later, in 1879, with the support and encouragement of 
Muskoka brethren and the under the guidance of W.Bro. Huber, Unity 
Lodge No. 376 was instituted in Huntsville. Golden Rule Lodge No. 409, 
Gravenhurst, was instituted in 1885. 

Another curious coincidence worthy of ftirther research and study may 
be mentioned in passing: The Mechanics Institute had been established in 



Bracebridge in 1 874. Members availed themselves of an extensive library 
and scientific and literary entertainments were given. Aubrey White was 
the Honorary Secretary. Bro. White was Initiated in Muskoka Lodge, 
August 27, 1 878, and served as Grand Master of the Grand Lodge of 
Canada in the Province of Ontario, 1911-1912. 

During these years W.Bro. Huber continued to serve Muskoka Lodge 
in many capacities: Master in 1878,1882,1887; Secretary from 1889 to 
1895 and again from 1899 to 1901; Chaplain in 1896; Tyler in 1903 and 
1905: Director of Ceremonies in 1904 and 1906; Treasurer from 1914 to 
1 9 1 7. He was also active and held office in the concordant bodies in both 
York and Scottish Rites. ^ Companion Huber was Exalted to the Degree of 
the Holy Royal Arch in Waterloo Chapter No. 32, Gait, November 26, 
1 870. He became the first Zerubbabel when Grand River Chapter No. 70 
was instituted in Bracebridge, May 28, 1894.^ R.Ex.Comp. Huber was 
elected to serve as Grand Superintendent, Georgian District, Royal Arch 
Mason s of Canada in the Province of Ontario in 1907. At the 29th Annual 
Communication of Grand Lodge held in Guelph in 1 880, he was appointed 
Grand Steward by M.W.Bro. James A. Henderson. 

In the same year, 1 880, Muskoka Lodge moved to more commodious 
rooms above commercial premises owned by William Kirk and Bro. Jacob 
Dill. (Isaac Huber was married to Jacob's sister, Elizabeth.) R. W. Bro. H. 
S. Broughton, D.D.G.M. Georgian District No. 9, reported: In June, 1886, 
afire occurred in Bracebridge which very seriously damaged the room 
and fiirniture of Muskoka Lodge, No. 360. It affords me pleasure to be 
able to report that the brethren have fully recovered from their loss, have 
refitted their room, and are now working with undiminished energy.'^ 
Following his Official Visit, November 29, 1887, R. W.Bro. Henry 
Jennmgs reported, The Lodge room is a first class one, and well fiimished 
in every way; although he qualified his evaluation somewhat by adding, 
the ante-rooms are not quite as convenient as they ought to be. '° Calamity 
struck when a devastating fire ravaged the business centre of the town. 
Five business were destroyed, including the post office, and two people 
lost their lives. The lodge did not meet for four months from January 4th 
to May 3rd, 1887 while the Kirk building was restored. 

In 1890, Muskoka Lodge presented a Masonic Jewel to V. W.Bro. 
Isaac Huberybr his services in writing a history of Muskoka Lodge and for 
other services to the lodge. 

From the time of Institution Muskoka Lodge was in Georgian District 
No. 9. The reports of the District Deputy Grand Masters constantly made 
reference to the difficulties present by the size of the District and the 
distance required to travel to the 24 constituent lodges. The Northern 



Railway did not reach Bracebridge until June 1886. In 1892 M.W.Bro. 
John Ross Robertson, Grand Master, on recommendation from a 
Committee appointed to study redistribution, created Nipissing District 
No. 18, consisting of seven lodges, with R.W.Bro. Isaac Huber, the first 
District Deputy Grand Master." 

In his Report submitted to the 38th Annual Communication of Grand 
Lodge, meeting in Ottawa in 1893, Huber commented. Although this 
district is composed of only seven lodges, I have been compelled to travel 
nine hundred and eighty one (981) miles to visit six of them. It should not 
be necessary to point out that there were not cars to travel the primitive 
roads in 1893! Reporting on his own lodge, Muskoka 360, he wrote: This 
is a conservative lodge, and adheres to the rule laid down at its formation 
viz., to make Masons not members. Surprisingly, R.W.Bro. Huber 
continued to serve Muskoka Lodge as its Secretary throughout his term as 
D.D.G.M., the Minutes of the Lodge show that he maintained regular 

A recommendation in his Report to Grand Lodge gives us insight into 
both the man and the practical conduct of lodges at this period. D.D.G.M. 
reports were much more pointed and forthright, and were printed in full in 
the Proceedings. They reflect the honesty encouraged by the Grand Master 
when he urged, When brethren are anxious for honour and willingly 
assume the duty of instructing brethren, they should not require a supply 
of nerve food to tone them up as they review the work of each lodge. '^ 
Huber's expertise as a bookseller and experience as a lodge secretary are 
evident in this excerpt: I beg to draw to your attention to the lack of 
uniformity in the books used by private lodges, and would respectfully 
suggest that this could be remedied by the Most Worshipful Grand Master 
appointing a committee to design a set of books for the use of private 
lodges; that the Grand Secretary be authorized to have the same 
manufactured in quantities; that the same be supplied to lodges at an 
advance on cost. Also that all new lodges be required to procure a set of 
the same on formation. This would enable lodges to procure books at a 
reasonable price. At present excessive prices have to be paid owing to one 
set being manufactured at a time, and each lodge furnishing its own 
design. I think uniform books would be of assistance to D.D.G.M. 's, and 
enable them to make their inspection more complete.'^ 

We may think that the Masonic Open House is a modem innovation 
devised in our day to present Masonry in the community. As the writer of 
Ecclesiastes reminds us. There is no new thing under the sun. The minutes 
of Muskoka Lodge, dated March 1 9. 1 899, record an Emergency Meeting 
for the purpose of attending a lecture in the town hall, by Bro. Howson. 



After the lodge was called off at 7:40, the Brethren went in procession 
wearing regalia to the town hall. The platform party included W.Bro. 
James Whitten, Worshipful Master, and R.W.Bros. Isaac Huber, 
P.D.D.G.M., and Richard Mills, D.D.G.M.. Bro. the Rev. W. G. Howson, 
minister of the Methodist Church, gave a lecture entitled The History and 
Mystery of Freemasonry. The newspaper report praised the speaker for an 
excellent discourse which greatly interested his audience. He spoke for 
two hours. The hall was crowded. There was an openness in Masonry in 
those days that we are only now beginning to reclaim. After the lecture, 
the brethren reassembled in the lodge room at 10:20. On motion of Bro. 
Huber, seconded by Bro. Nelson was tendered a hearty vote of thanks for 
the excellent lecture. The lodge was closed at 10:35. So appreciative were 
the members, that at a subsequent meeting Bro. Howson was presented 
with a purse of money. 

The minutes of Muskoka Lodge, dated Tuesday, July 23, 1918, 
record that the lodge was opened at 10:00 a.m. and called off at 10: 10 for 
the funeral of our late Bro: R. W.Bro. Isaac Huber. When the lodge 
resumed labour at 11 :3 5, it was moved to drape the Charter of the lodge 
in black for the space of three months as a mark of respect to the memory 
of our late Bro. Isaac Huber. His mortal remains were laid to rest in 
United Church Cemetery beside his first wife, Elizabeth Diehl (Dill) who 
predeceased him in 1913. 

Lives of great men all remind us 
We can make our lives sublime, 

And, departing, leave behind us 
Footprints in the sands of time. 

Henry Wadsworth Longfellow (1897-1882) 
One cannot read through the annals of this formative period without 
wondering what this ardent and dedicated man who laid the foundations 
for the two lodges we now enjoy would say to us about our endeavours in 
Masonry a century and a quarter on. We need to remind ourselves that 125 
years ago our Brethren did not enjoy our modem conveniences, 
particularly of transportation and communication. Domestic life in the last 
quarter of the nineteenth century may appear to us as simpler, but it most 
certainly was not easier. That our founding fathers were eager, earnest, 
and enthusiastic the records abundantly illustrate and their 
accomplishments prove. Our predecessors were inflamed with a passionate 
zeal for Masonry which undimmed by the intervening years shines like a 
beacon to direct, encourage, enliven, and inspire us all. The ardour, 
tireless devotion, unbounded enthusiasm and passion for Masonry 
displayed in the life of Isaac Huber set a standard oi fervency and zeal 



which we would find difficult, if not impossible, to match. While the 
superstructure we are raising on the foundations he laid may not be perfect 
in its parts we hope and trust that it may be judged at least honourable to 
the builder. 

The wide world of Masonry is sometimes a small world after all! The 
subject of this biographical paper, R.W.Bro. Isaac Huber, is a focal point 
from which many parts on the circumference of the circle of my Masonic 
life radiate. Since 1968 I have made my home in Kitchener where Isaac 
Huber was bom. I have a close affinity to the two lodges he founded. I 
affiliated with New Hope Lodge No. 279, Cambridge, and served as the 
118th Worshipful Master in 1999-2000. WTiile enjoying our summer 
cottage m Bala, I have been welcomed as a visitor in Muskoka Lodge No. 
360, Bracebridge. Furthermore, I was initiated, passed and raised in Orillia 
Lodge No. 192, Orillia, the lodge that sponsored the petition for 
dispensation to form Muskoka Lodge. Such are the interesting links that 
transcend time and connect us through Masonic history. 

Lodge histories: 

New Hope Lodge 100 Years, 1872-1972: W. Bro. George E. Wake 

Muskoka Lodge Through a Century: written by Bro. Robert J. Boyer for 

the Centennial Celebration, 1877-1977. 


R.W.Bro. M. Lee Shea, P.D.D.G.M., Secretary, Muskoka Lodge 

W.Bro. Kenneth C. Veitch, P.M., Muskoka Lodge 


1. Haywood, Harry LeRoy. Mackey's Revised Encyclopaedia of 
Freemasonry, 1946. Volume 3, p. 1444, 

2. Gaffield, Chad. The Canadian Encyclopaedia 

3. New Hope: The lodge adopted the name of the hamlet in use from about 
1825 and which became official when the first post office established in 
1851. Originally called Bergeytow subsequently Hespeler (1859) and now 
Cambridge (1973). New Hope is a small tovm on the Delaware River, 
northwest of Philadelphia in Bucks County, the region from whence many 
of the Waterloo pioneers emigrated following the American Revolutionary 



4. Herrington, Walter S., and Foley, Roy S. A History of the Grand Lodge 
A.F. & A.M. of Canada in the Province of Ontario. Toronto: McCallum 
Press Ltd., 1955. Appendix A, p. 353. 

5. An invoice dated December 1 888 bearing Huber's signature is in the 
archives at Bracebridge Public Library. 

A full column advertisement was published in Bracebridge Business Cards 
in the Guidebook & Atlas of Muskoka and Parry Sound Districts, 1879. 
Toronto: H. R. Page & Co., reprinted 2000 Boston Mills Press, p. 103. 

6. Muskoka: Lake, River, Territorial District ( 1 888), District Municipality 
(1970). The name is derived from Mesqua Ukie, (Ojibwa mesqua [red] 
and ahkees, [ground] Yellowhead chief of the Chippewa around Lakes 
Simcoe and Huron, lived in the area now the City of Orillia. His son, 
William Yellowhead (1769-1864), who succeeded as Chief in 1817, was 
known as Musquakie. The favoured hunting grounds were between Lake 
Muskoka and Lake of Bays. 

Bracebridge: incorporated as a Village in 1874 and a Town in 1889. 
Originally known as North Falls, the present name was chosen in 1 864 by 
William Dawson LeSueur Secretary of the Post Office Department. The 
name is taken from the novel Bracebridge Hall ( 1 822) by the American 
author Washington Irving (1783-1 859).Reference: Raybum, Alan. Place 
Names of Ontario. Toronto: University of Toronto Press, 1997. 

7. Mount Calvary Preceptory No. 12, Knights Templar (1883), Barrie; 
Royal and Select Masters Council No. 16 (1900), Barrie; Barrie Lodge of 
Perfection 14° (1914) and Spry Chapter Rose Croix 18° (1916), Barrie; 
Moore Sovereign Consistory 32° (1918), Hamilton. 

8. Grand River Chapter, Waterloo, was Warranted August 9, 1876. The 
Charter was surrendered in 1 887. The Charter was moved to Bracebridge 
May 24, 1 894, but finally surrendered April 10, 1936. Reference: The History 
of The Grand Chapter of Royal Arch Mason s of Canada 1857-1958. 

9. Proceedings, 1887 - Georgian District No. 9, p. 89. 

10. Proceedings, 1888 - Georgian District No. 9, p. 94. 

1 1 . The lodges were Golden Rule, No. 409, Gravenhurst; Muskoka No. 
360, Bracebridge; Unity, No. 376, Huntsville; Strong No. 423, Sundridge; 
Granite No. 352, Parry Sound; Nipissing, No. 420, North Bay; and Nickel, 
No. 427, Sudbury. 

12. M.W.Bro. John Ross Robertson, Grand Master's Address, Annual 
Communication, London, July 20, 1892. V.W.Bro. Isaac Huber, P.G.S., 
P.M. Muskoka Lodge, was in attendance. 

13. Proceedings, 1 892 - Nipissing District No. 1 8. 



by M.W.Bro. Robert E. Davies 

Grand Secretary Emeritus 

Past Grand Master 

Grand Lodge of Canada in the Province of Ontario 

Saturday, September 21, 2002 

Cambridge Masonic Temple 
Cambridge, Ontario 

Speaker's prayer: 

O Lord please fill my mind with good stuff 
And nudge me when I have said enough. 

Undoubtedly many Brethren assembled here tonight will 
have vivid memories of September 23, 1978, when we were 
privileged to share in the Consecration of The Heritage Lodge 
No. 730. Memories! Is it not interesting to note that often we 
remember the trivia rather than the import? For instance I 
remember one member of our team who during the ceremony, 
somehow got mixed up and marched 1 80 degrees out of phase 
and ended up in the wrong place. He was most embarrassed 
and we all felt so sorry for him. Nevertheless, The Heritage 
Lodge No. 730 was successfully consecrated and has gone on 
to achieve many great accomplishments. 



The Heritage Lodge No. 730 is not the usual type of 
Lodge. It is different and fills a special niche in the Craft at 
large. You, the members, are to be highly commended for the 
most important roll you have played in adding to the fabric of 
our Fraternity in Ontario over the past quarter century. You 
have added a most important dimension: The study and 
appreciation of our History and Heritage. You, the members 
of Heritage Lodge, have crossed back and forth over our 
entire Jurisdiction and whetted the appetite of the Masons of 
this Province to study, record and preserve our History and 

You can be justifiably proud of your accomplishments 
since that November Day in 1 976 when you first requested 
permission to form The Heritage Lodge. Just a short two years 
later you were fully operational and donating funds to assist 
our neighbouring Grand Lodge to the east to aide them in 
printing their Rituals in the French Language. In the Fall of 
1978 you secured and presented the movie entitled Precious 
Heritage narrated by the late Bro. Allen Roberts and depicting 
the Story of Freemasonry in Ohio. A short time later your 
efforts were focussed on the reconstruction of a century-old 
Lodge Room at the Black Creek Pioneer Village. This 
accomplishment was heralded with a Gala Ribbon Cutting 
and Opening Ceremony featuring the then Lieutenant 
Governor of Ontario, the late Pauline McGibbon, and 
hundreds of Masons and their families. 

Many other successful projects were entertained and 
successfiilly completed in due course. These include: The 
binding of 1070 copies of the C.M.R.A. papers in 1986; the 
beautiful hand painting by Basil Liaskas of the Black Creek 
Masonic Lodge which was marketed in 1987; the sponsoring 
of the successful John Hamill lecture tour in 1989; the 
Celebration of the 200^** Anniversary of Freemasonry in 
Ontario in 1993; the generous donation to the Grand Lodge 



Library, Museum and Archives; and the restoration of the 
Tombstone of our first Grand Master, WilHam Mercer 
Wilson, in 1995. 

The quality of the Lectures given at your meetings over 
the past Quarter Century is most impressive. They covered a 
wide range of topics and were delivered by a variety of 
dedicated Brethren. 

Yes, the first twenty-five years have been superb! The 
Heritage Lodge No. 730 is indeed to be congratulated and 
sincerely thanked for its outstanding effort and accomplish- 
ment which has added so much to Freemasonry in the 
Province of Ontario. We again salute you, the members. 

Tonight we not only celebrate twenty-five years of history 
but we honour those who have sacrificed so much to give to 
us this wonderful Heritage that we all enjoy. 

Before I go any farther I must single out a Brother who 
gave so unstintingly of his time and his talents as he promoted 
his vision of a Research Lodge and who gave such leadership 
in the formative years and to this very day continues to share 
his experience for the benefit of The Heritage Lodge No. 730 
in particular and our beloved Craft in general. 

Right Worshipful Brother Jacob Pos 

Jack, please stand and be recognized. 

The wise and venerable Roscoe Pound saw more of life 
than most of us and viewed History with a great Philosophical 
calm. Here is his message to his Brethren: 

Freemasonry has more to offer the 2(y^ Century 
than the 2ff^ Century has to offer Freemasonry. 
Surely the same could be said for this Century. 
What of the future? Where do you go from here? One 
might be inclined to think that all the mountains may have 



been climbed -just a moment let us stop and reflect. Is it not 
true that the accomplishments of The Heritage Lodge No. 730 
have been spread over the past 25 years. Yes, even over a 
Masonic generation. Many who have benefited from your 
efforts, have already gone to their great reward. Each year 
sees new young men come into our Fraternity. Is the need for 
promotion and study of our History not still vitally important 
today . . . just as it was 25 years ago? I think so! 

Budding Masonic scholars must be encouraged. 

Lodge Historians must be encouraged. 

Do we not have an obligation to the younger generation of 
Masons?? I think so. 

I might even be so bold as to suggest that The Heritage 
Lodge's finest hour may be yet to come. 

The study and reflection of history must continue to be 
promoted and you must never, never lose sight of your goal of 
excellence which The Heritage Lodge has already set. 

Having addressed the Lodge's Heritage . . . Let us pause 
for a moment and look at our Masonic Heritage! 

How can we best describe this Masonic Heritage that is 

Is it not a magnificent Blueprint, etched in the sands of 
time, incorporating all those virtues that ennoble mankind, 
and inducing each of us to live in a likeness of the one who 
created us? 

Those Virtues that direct us to the sublime in character 
and achievement! 

Faith - Hope - Charity - Justice 

FAITH in the idea of the fatherhood of God and the 
Brotherhood of man. 



HOPE in the ultimate regeneration of humanity. 

CHARITY that glows in thought and deed. 

JUSTICE that provides freedom, happiness and dignity 
for individuals. 

Yes this is our Masonic Heritage and as it is propounded 
in your Lodge and exemplified in practice, so will its 
influence be reflected in the history yet to be written, of your 

By way of illustration of the importance of History and 
Heritage I share this incident with you. Nearly a decade ago 
I had a Mason drop in to the office to speak with me. He was 
a Medical Doctor who had been attending a conference in 
Toronto and he just happened to be the Grand Secretary of the 
Grand Lodge of Czechoslovakia. We chatted about Masonry 
and the inherent problems being encountered in his Country, 
as a handful of pre- World War II Masons were attempting to 
rebuild a Grand Lodge that had been dark for nearly half a 
century. They had no records, no rituals and any history of the 
former Grand Lodge had either been destroyed or had not yet 
surfaced fi'om where it was hidden during the years of War 
and Occupation. 

Dr. Jiri Sonka left that day with copies of our Ritual, our 
Constitution and several pamphlets which he was going to 
translate into his own language for the use of the young 
Masons in his country. Without records the task was truly 
difficult for the 27 Brethren who had survived the totalitarian 

Several years later, I had the opportunity, while 
vacationing in Europe, to attend one of the old lodges meeting 
again in Prague. This Lodge met in St. Agnes Convent, 
located in a small room in the basement of the Church. Most 



of the furnishings were borrowed from the landlord. The pride 
in their ongoing accomplishments was most evident. Since 
that time records and artifacts have slowly surfaced in what is 
now the Czech Republic. Their Grand Lodge headquarters 
have been rebuilt, their Library re-established and just when 
things were falling into place disaster struck once again this 
past month as they were flooded out by the rising waters of 
the overflowing Vltava River. I understand they now wait 
their turn to have salvaged records dried by a new machine 
developed in England and loaned by the British Embassy in 
the Czech Republic. We are also informed that any records 
that were hand-written in blue fountain pen ink are 
completely washed out and cannot be restored. 

My Brethren need I say more about the value of historical 
records and their safe keeping! 


In an age when Freemasonry is under ever-increasing 
scrutiny and attack, could it be that we might be more diligent 
in informing the public of the greatness of Freemasonry? 

For example: The United Grand Lodge of England has 
begun publishing quarterly a new magazine entitled MQ, 
(Masonic Quarterly) and containing articles of general interest 
as well as articles on Freemasonry. In their second magazine 
they explode the myth that Jack the Ripper was a Mason. 

When we see non-Masons writing in defence of our Craft, 
should we also have an obligation to better inform the public 
of the goodness of freemasonry? 

While anti-Masonic writings are heating up, so too are 
positive articles by non-Masons. For example, a new book 
written by a non-Mason, Harlow Giles Unger, entitled 
Lafayette and containing nineteen positive references to 
Freemasonry, has just been released. 



Steven Bullock, a non-Mason and author of Revolutionary 
Brotherhood recently joined with the well-known Masonic 
scholar, Brent Morris, on the nationally syndicated talk show 
Public Interest. They fielded many telephone questions from 
far and wide as they explained Freemasonry and dispelled 
many myths. 

A recent news story on ABC television featured an 
interview with a non-Mason who is a crime writer and who 
has spent many years and a considerable amount of money 
trying to prove, by using modem technology like DNA, that 
Jack the Ripper was a London painter named Sickert and not 
a Freemason. 

When non-Masons come to the fore, to speak in defence 
of our gentle Craft, must we not ask ourselves: Are we as 
Freemasons doing our part? 

Brethren, it is up to you . . . 

To maintain the high ideals of those who founded The 
Heritage Lodge No 730 and so maintain the standards on a 
high level, to be of service to Freemasonry in general and to 
Heritage Lodge in particular. 

What will be recorded as The Heritage Lodge No. 730 
celebrates its 50^*" Anniversary in another twenty-five years? 

Many years ago, as a much younger Mason and while 
attending a Conference in Washington D.C., I was privileged 
to be included in a Seminar conducted by the late D wight L. 
Smith, P.G.M. and P.G.Sec. of the Grand Lodge of Ohio. 
Dwight was also a noted Masonic writer and lecturer and on 
two separate occasions he delivered the address at the annual 
Grand Master's Banquet, here at our Grand Lodge. When all 
were seated that morning, Dwight asked that the door be 
closed, our pens and pencils be put away and he then advised 



that he would appreciate our undivided attention for the next 
few moments. He immediately captured our attention by 
raising his right hand high and exclaiming in a loud voice: 
Excelsior, Excelsior, Excelsior - translated meaning 
Excellence, Excellence, Excellence. Dwight then went on to 
explain why Masons must always hold high the torch of 

Here are a few of his thoughts and I quote: 

A motto with high standards is a strange device today. 

Fewer petitions are being rejected and quality is declining 

There is a general lowering of standards. 

Our good works are not enough to restore the image. 

Our major emphases must be on Quality. 

Light must shine from within the individual. 

We must bring the line up to the standard; not the 
standard back to the line. 

Unless Freemasonry changes good men to become better 
men, the effort is wasted. 

It is timeft)r a call to Excellence. 

Tonight, in closing, I implore each and every Mason 
present to always strive for Excellence and hold high the 






We have been notified of the following members of 

The Heritage Lodge No. 730 G.R.C. 

Who have Passed to the Grand Lodge Above 

(since previous publication of names of our deceased) 



Valley Lodge No. 100, Dundas 

March 15, 2002 


Runnymede Lodge No. 619, Toronto 

May 18, 2002 



Hope Lodge No. 114, Port Hope 

July 2, 2002 


Port Perry 

Universe Lodge No. 705, Scarborough 

December 27, 2001 


Port Hope 

Hope Lodge No. 114, Port Hope 

May 12, 2001 

We give thanks for the privilege of knowing them 
and sharing in their lives 




Mimosa Lodge No. 576, Toronto 

April 22, 2002 



Prince of Wales Lodge No. 630, Toronto 

March 31, 2001 


West Hill 

Canada Lodge No. 532, Pickering 

March 14, 2002 


Edmonton, Alberta 
imperial East Gate Lodge No. 543, Scarborough 

June 11, 2002 



Unity Lodge No. 376, Huntsville 

April 20, 2002 


Corinthian Lodge No. 101, Peterborough 

October 5, 2002 

We give thanks for the privilege of knowing them 
and sharing in their lives 



1978 Jacob Pos 

1979 K.Flynn* 

1980 Donald G. S. Grinton 

1981 Ronald E. Groshaw 

1982 George E. Zwicker f 

1983 Balfour LeGresley 

1984 David C. Bradley 

1985 C.Edwin Drew 

1986 Robert S. Throop 

1987 Albert A. Barker 

1988 Edsel C. Steen t 

1989 Edmund V. Ralph 

1990 Donald B. Kaufman 

1991 Wilfred T. Greenhough f 

1992 Frank G.Dunn 

1993 Stephen H. Maizels 

1994 David G. Fletcher 

1995 Kenneth L. Whiting 

1996 Larry J. Hostine 

1 997 George A. Napper 

1 998 Gordon L. Finbow 

1999 P. Raymond Borland 

2000 Donald L. Cosens 

2001 William C. Thompson 

* Demitted t Deceased 



Worshipful Master Donald A. Campbell 905-471-8641 

Markham, Ontario 
Immediate Past Master . William C. Thompson 705-786-0405 

Little Britain, Ontario 

Senior Warden Carl M. Miller 905-728-8638 

Oshawa, Ontario 

Junior Warden John H. Hough 905-875-4433 

Milton, Ontario 

Chaplain R. Cerwyn Davies 416-267-1967 

Toronto, Ontario 

Treasurer Duncan J. McFadgen 905-634-7559 

Burlington, Ontario 

Secretary Samuel Forsythe 905-831-2076 

Pickering, Ontario 

Assistant Secretary George F. Moore 519-846-9100 

Elora, Ontario 

Senior Deacon Ebrahim Washington 416-281-3464 

Scarborough, Ontario 

Junior Deacon W. Douglas Mitchell 613-472-3616 

Marmora, Ontario 
Director of Ceremonies .... Donald L. Cosens 519-631-4529 

St. Thomas, Ontario 

Inner Guard Victor V. Cormack 705-789-4187 

Huntsville, Ontario 

Senior Steward Peter F. Irwin 905-885-2018 

Port Hope, Ontario 

Junior Steward Raymond 8. J. Daniels 519-578-3815 

Kitchener, Ontario 

Organist Donald E. Schatz 705-292-7414 

Bridgenorth, Ontario 

Historian P. Ramond Borland 519-579-5075 

Kitchener, Ontario 

Tyler Douglas Swann 416-322-2206 

Toronto, Ontario 
Kenneth G. Bartlett, Belwood, Ontario 
Raymond D. Bush, Burlington, Ontario 


Itistttetfb: ^fpifmbfr 21. 1977 
dLomiiiaUh: ^epitmhn 23, 107H 


Chips Editor/Marketing Edmund V. Ralph 416-447-4152 

Editor John F. Sutherland 519-537-2927 

Masonic Infonnation Donald B. Kaufman 519-893-3526 

Finance Albert A. Barker 519-756-0684 

Black Creek Masonic Heritage . E. J. Burns Anderson 416-247-7967 

Annual Banquet David Sheen 519-941-861 1 

William J. Dunlop Award Donald B. Kaufman 519-893-3526 

Twenty-Fifth Anniversary C. Edwin Drew 416-412-2912 


Western Ontario Arthur S. Rake 519-782-3897 

Central/Northern Ontario Glenn H. Gilpin 705-466-2185 

Eastern Ontario Leonard Harrison 705-750-1309 

Toronto Districts John P. McLaughlin 416-282-3083 

Niagara/Hamilton Area E. Warren Lay 905-563-7609 

Ottawa/Eastern/St. Lawrence . . Douglas Franklin 613-725-1555 
Northern Ontario Districts Alex Gray 705-522-3398